Sura hii inaweza kuelezwa kuwa sehemu ya matibabu marefu, ya polepole lakini sahihi na ya kina, ya mabaki ya jahiliyyah, au ujinga, ndani ya nafsi ya mwanadamu. Hili lilionekana zaidi wakati Qur'an ilipokuwa ikiteremshwa Makkah, lakini ni kweli popote jahiliyyah inapotawala. Huenda kukawa na tofauti katika hali mbalimbali, lakini hizi ni za juu juu tu, zikiathiri muonekano pekee. Vinginevyo, tunaweza kusema kwamba sura hii inawakilisha raundi katika vita virefu na vigumu ambavyo Qur'an inapigana ndani ya nafsi ya mwanadamu, ikiingia ndani kabisa ili kung'oa mabaki yote ya jahiliyyah yaliyobaki. Vita hivi ni vikubwa na vya kudumu zaidi kuliko vita ambavyo Waislamu baadaye walilazimika kupigana dhidi ya maadui wao wengi. Aidha, mabaki haya ni ya kudumu zaidi na yana upinzani mgumu zaidi kuliko nguvu kubwa zilizokusanywa dhidi ya ujumbe wa Kiislamu, au zile zinazoendelea kuinuliwa dhidi yake na jamii mbalimbali za jahiliyyah.

This surah may be described as being part of the long, slow, yet accurate and profound treatment of the traces of jahiliyyah, or ignorance, within the human soul. This was most evident as the Qur’an was being revealed in Makkah but is true wherever jahiliyyah reigns. There may be differences in different situations, but these are superficial affecting only appearances. Alternatively, we may say that this surah represents a round in the long, hard battle the Qur’an fights within the human soul, going deep inside it to eradicate all lingering traces of jahiliyyah. This battle is greater and longer lasting than the wars the Muslims later had to fight against their many enemies. Moreover, these traces are more persistent and harder in their resistance than the great forces that were marshalled against the Islamic message, or those which continue to be raised against it by different jahiliyyah societies.

Suala kuu ambalo sura hii inalilenga ni la Siku ya Akhera na malipo ya watu kwa yale wanayoyafanya wakati wa maisha yao duniani, hasa adhabu wanayoipata wasioamini. Ili kuthibitisha ukweli wa Siku ya Akhera, sura hii inaeleza jinsi nafsi ya binadamu inavyoitikia hali za dhiki na faraja. Mitikio hiyo hutofautiana sana kati ya muumini na yule asiye na imani. Sura hii pia inaeleza kwa muhtasari sifa kuu za waumini, hisia zao na mwenendo wao, na inaonyesha kwamba wanastahili heshima. Aidha, inaonyesha kwamba wasioamini wanadharauliwa na Mungu, na inatoa picha ya udhalilifuulioandaliwa kwao. Ni udhalilifu ambao wenye kiburi wanaustahili kikamilifu. Zaidi ya hayo, sura hii inathibitisha kwamba thamani, viwango na vipimo vinavyotumiwa na Mungu ni tofauti na vile ambavyo binadamu wanavishikilia.

The major issue the surah focuses on is that of the hereafter and peoples requital for what they do during their lives on earth, particularly the punishment suffered by the unbelievers. In order to establish the truth of the hereafter, the surah speaks of how the human soul reacts to situations of hardship and comfort. Such reactions differ greatly between a believer and one who is devoid of faith. The surah also provides an outline of the believers’ main features, their feelings and behaviour, and it states how they deserve to be honoured. It also shows that the unbelievers are held in disregard by God, and gives a picture of the humiliation prepared for them. It is a humiliation the arrogant thoroughly deserve. Furthermore, the surah establishes the fact that values, standards and scales applied by God are different from those which human beings uphold.

Qur'ani ilitoa matibabu yake marefu na kupigana vita yake kali ndani ya nafsi ya binadamu, ikiwa na silaha nyingine yoyote isipokuwa hoja yake yenye nguvu. Ilipata ushindi wake mkubwa miongoni mwa wafuasi wake hata kabla ya kuwa na upanga wa kuwalinda waumini hao, achilia mbali kuwalazimisha maadui zake kunyenyekea.

The Qur’an administered its long treatment and fought its hard battle within the human soul equipped with nothing other than its own powerful argument. It achieved its great victory within its followers even before it had a sword with which to defend those believers, let alone force its enemies into submission.

Yeyote anayesoma Qur'ani akizingatia matukio yaliyotokea wakati wa uhai wa Mtume ﷺ hatashindwa kuthamini athari kubwa ambayo Qur'ani ilikuwa nayo kwa watu hao huko Makkah, hadi walipokubali kwa hiari uongozi wake. Tunaona mtindo mpana wa aina mbalimbali ambazo Qur'ani inazitumia.

Whoever reads the Qur’an bearing in mind the events that took place during the Prophet’s lifetime will not fail to appreciate the overpowering effect the Qur’an had on those people in Makkah until they willingly accepted its lead. We see the wide range of styles the Qur’an employs.

Anaweza kuikabili nafsi ya mwanadamu kwa mafuriko makubwa ya hoja zenye kuvutia na athari zenye nguvu; au anaweza kutumia chombo chenye nguvu kisichoacha athari yoyote ya ujinga bila kuuponda kabisa; au anaweza kuikabili nafsi ya mwanadamu kwa kitu kinachofanana na mjeledi mzito unaoamsha hisia, hadi maumivu anayoyasababisha yakawa magumu sana kuvumilika. Hubadilisha mbinu zake kati ya mwito wa upole na wa kirafiki unaoteka mioyo, kelele kali za kutisha zinazoonya juu ya hatari kubwa inayokaribia, uwasilishaji wa wazi wa hoja yenye nguvu isiyopingika, na kuinua matumaini kwa kuahidi matokeo yenye kuvutia. Wakati mwingine Qur’ani hupita kimwili ndani ya nafsi ya mwanadamu, ikitembea katika njia zake na kona zake, ikiangazia kila moja ya haya. Hivyo, inaviweka mbele ya mwanadamu ili vimtazame, ikimfanya achukie baadhi ya mambo, ajisikie aibu kwa mengine, na awe macho kuhusu mwitikio wake mwenyewe ambao kwa kawaida alikuwa akiupuuza.

It may face the human soul with a great flood of inspiring proofs and powerful effects; or it may use a powerful tool that leaves nothing of the traces of ignorance without completely crushing it, or it may confront the human soul with something akin to a hard whip that kindles sensation so that the pain it inflicts is very hard to bear. It alternates its approaches between a calm friendly appeal that wins hearts, a loud terrifying outcry that warns of an impending and great danger, a clear presentation of powerful and irrefutable argument, and a raising of hopes with the prospect of an appealing outcome. At times the Qur’an moves physically through the human soul, going along its alleyways and round its corners, shedding light on each of these. It, thus, puts these before man so that he looks at them, making him dislike certain aspects, feel ashamed at others, and alert to his own reactions, which he normally overlooked.

Qur'ani inatumia mamia ya mbinu hizi za kugusa moyo, za rufaa na za ushawishi katika kuendesha vita yake ndefu na kutibu taratibu. Tunaweza kuzifuatilia tunaposoma Qur'ani na kujifunza jinsi ilivyopata ushindi wake mkubwa dhidi ya upinzani mkali ambao nafsi ya binadamu ilijiwekea kutoka ndani. Sura hii iliyopo ni sehemu moja ya juhudi hizi za Qur'ani za kuthibitisha ukweli wa Akhera na ukweli mwingine unaohusiana nayo.

The Qur’an uses hundreds of such touches, appeals and influences in conducting its long battle and administrating its slow treatment. We can follow these as we read the Qur’an and learn how it achieved its great victory against the stiff resistance the human soul put up from within. The present surah is one instalment of this Qur’anic endeavour to establish the truth of the hereafter and other related truths.

Sura iliyotangulia, Al-Haaqqa (Ukweli Usiopingika), ililenga kuthibitisha ukweli uleule wa Akhera, lakini mbinu zilizotumika katika sura hizo mbili ni tofauti sana. Mkondo uliofuatwa katika sura iliyotangulia ulilenga kuonyesha mtikisiko mkubwa wa ulimwengu unaotokea Siku ya Hukumu, kwa kutumia picha zinazotisha kama: “Itakapopulizwa tarumbeta mara moja, na ardhi na milima vitainuliwa na kupondwapondwa kwa pigo moja kubwa, basi siku hiyo, lile lililo hakika litatokea. Mbingu zitapasuka, kwa kuwa siku hiyo zitakuwa dhaifu?” (69: 13-16). Pia inaelezea hali ya kutisha ya siku hiyo katika tukio la kuvutia: “Malaika watasimama pembezoni mwake, na siku hiyo watamchukua juu arshi ya Mola wako nane?” (69:

The preceding surah. The Inevitable Truth, aimed to establish the same truth of the hereafter, but the methods employed in both surahs are widely different. The line followed in the preceding surah aimed to show the great universal upheaval taking place on the Day of Judgement through terror-striking images such as: “ When the trumpet is sounded a single time, and the earth and mountains are lifted up and with one mighty crash are flattened, that which is certain to happen will on that day have come to pass. The sky will be rent asunder, for, it will have become frail on that day? (69: 13-16) It also depicts the awesome nature of that day in a majestic scene: “The angels will stand on all its sides and, on that day, eight of them will bear aloft the Throne of your Lord? (69:

17) Inatuacha tukiwa na hofu, kwa sababu inaeleza jinsi kila kitu kitakavyofunuliwa: "Siku hiyo mtahesabiwa hukumu, na hakuna siri yenu itakayobaki imefichika?" (69: 18) Picha zinazochorwa za adhabu zinaongeza athari ya kutisha ya sura hii. Hii inaanza na jinsi hukumu inavyotangazwa: "Mshikeni na mfungeni minyororo, kisha mtieni katika Jahannamu ya moto, kisha mfungeni kwa mnyororo wa dhiraa sabini." (69: 30-32)

17) It leaves us shaken as it describes how everything is laid bare: “On that day you shall be brought to judgement and none of your secrets will remain hidden? (69: 18) The images so drawn of punishment add to the terrifying effect of the surah. This starts with the way judgement is announced: “Lay hold of him and shackle him, and burn him in the fire of hell, and then fasten him in a chain seventy cubits long? (69: 30-32)

Hisia kama hizi za hofu zinaonekana wazi katika vilio vya majuto vinavyotolewa na wale wanaopokea hukumu kama hiyo: “Laiti nisingalipewa kitabu changu na nisingalijua hesabu yangu! Laiti kifo kingalikuwa ndicho kilichonimaliza!” ({69: 25-27})

Such feelings of terror are vividly reflected in the outcries of lamentation voiced by those receiving such judgement: “ Would that I had never been shown my record and knew nothing of my account! Would that death had been the end of me!” (69: 25-27)

Katika sura hii, utukufu na ukuu wa Mwenyezi Mungu unahisiwa zaidi katika sifa, mawazo na mienendo ya nafsi ya mwanadamu, badala ya ulimwengu na mandhari yake kubwa. Hata katika picha za ulimwengu zilizowasilishwa katika sura hii, hofu inaonekana kuwa ya kisaikolojia karibu kabisa. Hakika si jambo kuu zaidi. Hofu hiyo kwa kweli huutawala moyo wa mwanadamu, na ukubwa wake unaonekana katika hali ya taharuki inayoizalisha: siku ambayo mbingu zitakuwa kama risasi iliyoyeyuka, na milima kama manyoya ya sufi, siku ambayo rafiki hatamuuliza rafiki yake, ijapokuwa wako karibu wakionana. Mkosaji atatamani angejikomboa kutokana na adhabu ya siku hiyo kwa kutoa watoto wake, mkewe, ndugu yake, jamaa zake waliomhifadhi, na wote waliomo duniani, ikiwa ingemwokoa! (Aya 8-14)

In the present surah, awesomeness is felt in the features, thoughts and movements of the human soul, rather than the universe and its great scenery. Even in the scenes of the universe presented in this surah, the fear appears to be almost psychological. It is certainly not the most prominent aspect. Indeed, such fear takes hold of the human soul, and its extent is reflected in the panic it produces: the day when the sky will be like molten lead, and the mountains like tufts of wool, when no friend will ask about his friend, though they may be within sight of one another. The guilty one will wish he could ransom himself from the suffering on that day by sacrificing his own children, his wife, his brother, the kinsfolk who gave him shelter, and all those on earth, if it could save him? (Verses 8-14)

Katika sura hii, Jahannamu yenyewe ina roho, hisia na fahamu zake. Kama viumbe hai, inashiriki katika kuleta athari ya hofu:

In this surah, hell itself has a soul, feelings and consciousness of its own. Like living creatures, it plays a part in producing the fright effect:

“A” ni moto unaorarua unaoondoa ngozi. Utawachoma wote waliogeuka migongo yao na kuacha ukweli, na kukusanya mali na kuzihifadhi? (Aya 15-18) Hata adhabu na mateso yake ni ya kisaikolojia zaidi kuliko ya kimwili: “Siku watakapotoka kaburini kwa haraka, kana kwamba wanakimbilia bendera, wakiwa wameinamisha macho, na udhalilifu ukiwazunguka.”

“A is the ragingfire that tears the skin away. It will claim all who turn their backs, and turn away from the truth, amass riches and hoard them? (Verses 15-18) Even the punishment and suffering is more psychological than physical: “the day when they shall come in haste from their graves, as if rallying to a flag with eyes downcast, with ignominy overwhelming them.

Hiyo ndiyo siku waliyoahidiwa.” (Aya 43—44)

Such is the day they have been promised.” (Verses 43—44)

Picha, matukio na hisia zilizomo katika sura hii ni tofauti na zile za sura iliyotangulia, kutokana na tofauti ya mitazamo yao ya jumla, ingawa zote mbili zinahusu mada kuu ile ile.

The images, scenes and impressions in this surah are different from those of the preceding one because of the difference in their general outlooks, despite the fact that they address the same central theme.

Sura hiyo pia inatoa picha za saikolojia ya binadamu katika hali nzuri na mbaya, na katika hali ya kukubali imani au kutokuikubali. Hili linaendana kikamilifu na mkazo wake maalum wa kisaikolojia. Inamweleza mwanadamu kwa maneno yafuatayo: {Hakika mwanadamu ameumbwa mwenye kukosa subira. Akimfika shari, huwa mwenye kukata tamaa. Na akimfika kheri, huwa mzuiaji. Isipokuwa wale wanaosali} (Aya 19-22). Kisha sura inaendelea kutoa picha ya waumini, sifa zao za nje na za ndani.

The surah also provides images of human psychology in positive and adverse situations, and in cases of embracing faith or otherwise. This fits perfectly with its special psychological emphasis. It describes man in the following terms: “Man is born with a restless disposition: when misfortune befalls him, he is fretful; and when good fortune comes his way, he grows tight-fisted. Not so those who pray” (Verses 19-22) The surah goes on to provide a picture of believers and their apparent and inner characteristics.

Hii inalingana na mtindo wa jumla wa sura-. "Sivyo hivyo kwa wale wanaoswali na wanaodumu katika swala zao; ambao katika mali zao kuna haki iliyoainishwa kwa anayeomba msaada na aliyenyimwa; ambao wanaamini Siku ya Hukumu; ambao wanaogopa adhabu ya Mola wao Mlezi, kwa sababu hakuna yeyote anayeweza kujisikia kuwa salama kabisa kutokana na adhabu ya Mola wao Mlezi; ambao wanahifadhi tupu zao isipokuwa kwa wake zao au wale waliowamiliki kwa haki - kwani hao hawalaumiwi; lakini wale wanaotaka kupita mipaka hiyo ndio wanaovuka mipaka; ambao wanatunza amana zao na ahadi zao; ambao husimama imara katika kutoa ushahidi wa haki; na ambao wanadumu katika swala zao bila kukosa."

This is in line with the general style of the surah-. “Not so those who pray, and always attend to their prayers; who give a due share of their possessions to the one who asks (for help] and the one who is deprived; who believe in the Day of Judgement; who stand in fear of their Lord's punishment, for none may feel totally secure from their Lord's punishment; who guard their chastity except with those joined to them in marriage, or those whom they rightfully possess - for then, they are free of all blame, whereas those who seek to go beyond that [limit] are indeed transgressors; who are faithful to their trusts and to their pledges; who stand up for the truth when they bear witness; and who attend to their prayers without fail.” (Verses 22-34)

Lengo kuu la sura iliyotangulia lilikuwa kuweka msisitizo kamili juu ya suala la imani. Kwa sababu hiyo, ukweli wa Siku ya Akhera ulikuwa mmoja kati ya kadhaa katika sura hiyo, pamoja na ule wa kutoa adhabu ya haraka duniani kwa wale wanaokataa imani, na kutokuwa na huruma katika kuwaadhibu wale wanaobadilisha misingi ya imani. Kinyume chake, lengo la sura hii ni kuthibitisha ukweli wa Akhera na malipo ya kila mtu, pamoja na kueleza viwango vya malipo hayo. Hii ina maana kwamba Akhera ndiyo ukweli mkuu ambao sura hii inauzungumzia. Kwa hiyo, ukweli mwingine uliotajwa humo unahusiana moja kwa moja na Akhera. Mfano wa hili ni tofauti kati ya jinsi sura inavyotaja siku za Mwenyezi Mungu na jinsi binadamu anavyohesabu siku, na jinsi Mungu anavyoiona Siku ya Hukumu na jinsi watu wanavyoiona: "Malaika na Roho watapanda kwake, katika siku ambayo urefu wake ni miaka elfu hamsini. Basi subiri kwa subira nzuri. Wao wanaiona iko mbali, nasi tunaiona iko karibu." (Aya 4–7). Mfano mwingine ni tofauti inayoathiri saikolojia ya binadamu katika hali mbili za taabu na faraja zinapounganishwa na imani au kutokuamini. Vyote viwili ni vigezo vya aina ya malipo yatakayopokelewa Siku ya Hukumu. Sura pia inazungumzia kiburi cha makafiri wanapojipa matumaini ya kuingizwa katika mabustani ya neema, ilhali wao si wa thamani yoyote katika kipimo cha Mungu.

The main drift in the preceding surah was to establish absolute seriousness in the question of faith. Hence the truth of the hereafter was one of several in the surah, alongside that of meting out swift punishment in this world to those who reject faith, and showing no leniency in the punishment of those who alter the principles of faith. By contrast, the drift in this surah is to establish the truth of the hereafter and the requital of all, as well as outlining the standards of such requital. This means that the hereafter is the main truth the surah speaks about. Hence, other truths mentioned here directly relate to the hereafter. An example of this is the difference in the way the surah mentions God’s days and the reckoning of human days, and how God sees the Day of Judgement and how people see it: “All the angels and the Spirit will ascend to Him, on a day the length of which is fifty thousand years. Therefore, endure all adversity with goodly patience. People think it to befar away, but We see it near at hand" (Verses 4—7) Another example is the difference affecting human psychology in the two cases of hardship and comfort when these are combined with faith or unfaith. Both are determinants of the type of requital received on the Day of Judgement. The surah also speaks of the unbelievers’ arrogance as they entertain hopes of being admitted to gardens of bliss when they are of no importance in God’s measure.

Hawawezi kukwepa adhabu Yake. Hivyo tunaona kwamba sura hii karibu yote imejitolea kwenye ukweli wa Akhera, ambao inalenga kuuthibitisha kwa uthabiti katika akili za watu.

They cannot evade His punishment. Thus we see that the surah is almost entirely devoted to the truth of the hereafter, which it aims to firmly establish in people’s minds.

Sehemu nyingine ya sura hii ni mdundo wake wa kipekee wa muziki, unaoakisi mtindo wa usemi wake. Mdundo tofauti wa sura iliyotangulia uliendana na mabadiliko ya kibwagizo kutoka sehemu moja hadi nyingine, pamoja na mazingira ya kila sehemu. Hapa, mabadiliko ni mapana zaidi, kwa sababu yanajumuisha muundo tofauti wa muziki wa sura hii, si kibwagizo chake tu. Hapa, kila sehemu ya muziki ni changamano na yenye kina zaidi. Hili ni kweli hasa katika sehemu yake ya kwanza, ambapo tunapata melodi tatu zinazotofautiana kwa urefu na mlio, lakini zinazoshiriki mpigo wa mwisho uleule. Ya kwanza inachukua aya 1-5, ikimalizikia kwa sauti ndefu ya 'a'. Hili linarudiwa mara mbili zaidi katika aya mbili fupi zinazofuata.

Another aspect of this surah is its particular musical rhythm that echoes its line of expression. The varied beat of the preceding surah responded to the change of the rhyme from one section to another, and the ambience of each. Here, the changes are wider in scope, because they incorporate the varied musical structure of the surah, not merely its varying rhyme. Here, every musical section is more complex and profound. This is particularly true of its first part where we have three melodies that differ in length and tune, but which share the same final beat. The first takes up verses 1-5, ending with a long 'a sound. This is repeated on two further occasions in the two short verses that follow.

Wimbo wa pili huchukua mistari mitatu zaidi, huku miwili ya kwanza ikiwa na miisho tofauti, lakini ya tatu ikirudia sauti ndefu ya V mwishoni.

A second melody takes up three more verses, with the first two having different endings, but the third echoing the long V sound at the end.

Wimbo wa tatu umetungwa kwa aya tano, zikidumisha mwisho wa 'eeh' katika aya nne za kwanza, lakini aya ya tano ikiishia kwa 'a' ndefu nyingine. Kisha kuna aya sita fupi, zote zikiishia kwa 'a' ndefu, lakini kibwagizo cha aya tatu za kwanza ni tofauti na cha aya tatu nyingine. Sehemu iliyobaki ya sura inadumisha kibwagizo cha "m" au "n" kinachotanguliwa na 'e' au 'o' ndefu. Mdundo wa sehemu ya kwanza ni tata na wa kina. Sikio lenye hisia halitashindwa kuthamini umahiri wake, ambao hautambuliki kwa wale waliozoea mdundo wa Kiarabu. Hata hivyo, mtindo wa Qur'ani unarahisisha kuufahamu, ukiuunda kwa namna inayoshinda ugeni wake na hivyo kuufanya ukubalike kikamilifu.

A third melody is composed of five verses, maintaining an 'eeh’ ending in the first four, but ending the fifth with another long 'a*. Then we have six short verses, all ending with a long ‘a\ but the rhyme in the first three is different from that of the other three. The remainder of the surah maintains an "m" or "n" Vending preceded by a long ‘e' or 'o'. The rhythm in the first section is both complex and profound. A sensitive ear will not fail to appreciate its sophistication, which is unfamiliar to those used to Arabic rhythm. However, the Qur’anic style makes it easy to appreciate, moulding it in such a way as to overcome its unfamiliarity and so making it perfectly acceptable.